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Dalai Lama

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The Road to Peace…..The 14th Dalai Lama

By Our Research Wing

His Holiness the 14th Dalai Lama, Tenzin Gyatso, describes himself as a simple Buddhist monk. He is the spiritual leader of Tibet. He was born on 6 July 1935, to a farming family, in a small hamlet located in Taktser, Amdo, northeastern Tibet. At the very young age of two, the child who was named Lhamo Dhondup at that time, was recognized as the reincarnation of the previous 13th Dalai Lama, Thubten Gyatso.

The Dalai Lamas are believed to be manifestations of Avalokiteshvara or Chenrezig, the Bodhisattva of Compassion and the patron saint of Tibet. Bodhisattvas are believed to be enlightened beings who have postponed their own nirvana and chosen to take rebirth in order to serve humanity.

Education in Tibet

His Holiness began his monastic education at the age of six. The curriculum consisted of five major and five minor subjects. The major subjects were logic, Tibetan art and culture, Sanskrit, medicine, and Buddhist philosophy which was further divided into a further five categories: Prajnaparimita, the perfection of wisdom; Madhyamika, the philosophy of the middle Way; Vinaya, the canon of monastic discipline; Abidharma, metaphysics; and Pramana, logic and epistemology. The five minor subjects were poetry, music and drama, astrology, composition and phrasing, and synonyms. At 23, His Holiness sat for his final examination in Lhasa’s Jokhang Temple, during the annual Monlam (prayer) Festival in 1959. He passed with honors and was awarded the Geshe Lharampa degree, the highest level degree, equivalent to a doctorate of Buddhist philosophy.

Leadership Responsibilities

In 1950 His Holiness was called upon to assume full political power after China’s invasion of Tibet in 1949/50. In 1954, he went to Beijing for peace talks with Mao Zedong and other Chinese leaders, including Deng Xiaoping and Chou Enlai. But finally, in 1959, with the brutal suppression of the Tibetan national uprising in Lhasa by Chinese troops, His Holiness was forced to escape into exile. Since then he has been living in Dharamsala, northern India.

Since the Chinese invasion, the Central Tibetan Administration led by His Holiness appealed to the United Nations on the question of Tibet. The General Assembly adopted three resolutions on Tibet in 1959, 1961 and 1965.

Democratization Process

In 1963, His Holiness presented a draft democratic constitution for Tibet that was followed by a number of reforms to democratize the Tibetan administrative set-up. The new democratic constitution promulgated as a result of this reform was named “The Charter of Tibetans in Exile”. The charter enshrines freedom of speech, belief, assembly and movement. It also provides detailed guidelines on the functioning of the Tibetan Administration with respect to those living in exile.

In 1992, the Central Tibetan Administration issued guidelines for the constitution of a future, free Tibet. The guidelines outlined that when Tibet became free the immediate task would be to set up an interim government whose first responsibility will be to elect a constitutional assembly to frame and adopt Tibet’s democratic constitution. His Holiness also stated that he hoped that Tibet, comprising of the three traditional provinces of U-Tsang, Amdo and Kham, would be federal and democratic.

In May 1990, the reforms called for by His Holiness saw the realization of a truly democratic administration in exile for the Tibetan community. The Tibetan Cabinet (Kashag), which till then had been appointed by His Holiness, was dissolved along with the Tenth Assembly of the Tibetan People’s Deputies (Tibetan parliament in exile). In the same year, exile Tibetans on the Indian sub-continent and in more than 33 other countries elected 46 members to the expanded Eleventh Tibetan Assembly on a one-man one-vote basis. The Assembly, in its turn, elected the new members of the cabinet.

In September 2001, a further major step in democratization was taken when the Tibetan electorate directly elected the Kalon Tripa, the senior-most minister of the Cabinet. The KalonTripa in turn appointed his own cabinet who had to be approved by the Tibetan Assembly. In Tibet’s long history, this was the first time that the people elected the political leadership of Tibet. Since the direct election of the Kalon Tripa, the system of the institution of Gaden Phodrang of the Dalai Lama as both the spiritual and temporal authority ended. Since then, His Holiness described himself as being semi-retired.

Peace Initiatives

On 21 September 1987 in his address to members of the United States Congress in Washington, DC, His Holiness proposed a Five Point Peace Plan for Tibet as the first step towards a peaceful solution to the worsening situation in Tibet. The peace plan contained five basic components:

  1. Transformation of the whole of Tibet into a zone of peace.
  2. Abandonment of China’s population transfer policy that threatens the very existence of the Tibetans as a people.
  3. Respect for the Tibetan people’s fundamental human rights and democratic freedoms.
  4. Restoration and protection of Tibet’s natural environment and the abandonment of China’s use of Tibet for the production of nuclear weapons and dumping of nuclear waste.
  5. Commencement of earnest negotiations on the future status of Tibet and of relations between the Tibetan and Chinese peoples.

On 15 June 1988 in an address to members of the European Parliament in Strasbourg, His Holiness made another detailed proposal elaborating on the last point of the Five-Point Peace Plan. He proposed talks between the Chinese and Tibetans leading to a self-governing democratic political entity for all three provinces of Tibet. This entity would be in association with the People’s Republic of China and the Chinese Government would continue to remain responsible for Tibet’s foreign policy and defence.

Universal Recognition

His Holiness the Dalai Lama is a man of peace. In 1989 he was awarded the Nobel Peace Prize for his non-violent struggle for the liberation of Tibet. He has consistently advocated policies of non-violence, even in the face of extreme aggression. He also became the first Nobel Laureate to be recognized for his concern for global environmental problems.

His Holiness has travelled to more than 67 countries spanning 6 continents. He has received over 150 awards, honorary doctorates, prizes, etc., in recognition of his message of peace, non-violence, inter-religious understanding, universal responsibility and compassion. He has also authored or co-authored more than 110 books.

His Holiness has held dialogues with heads of different religions and participated in many events promoting inter-religious harmony and understanding.

Since the mid-1980’s, His Holiness has begun a dialogue with modern scientists, mainly in the fields of psychology, neurobiology, quantum physics and cosmology. This has led to a historic collaboration between Buddhist monks and world-renowned scientists in trying to help individuals achieve peace of mind. This has also led to the introduction of modern science in the traditional curriculum of Tibetan monastic institutions re-established in exile.

Political Retirement

On 14 March 2011 His Holiness sent a letter to the Assembly of Tibetan People’s Deputies (Tibetan Parliament in exile) requesting them to devolve him of his temporal (political) power. According to The Charter of the Tibetans in Exile, His Holiness was technically still considered to be the head of state. The historic announcement would bring an end to the dual spiritual and political authority of the Dalai Lama and revert to the previous tradition of the first four Dalai Lamas being only the spiritual leader of Tibet. The democratically elected leadership would assume complete formal political leadership of Tibet. The Ganden Phodrang, the institution of the Dalai Lamas, would continue and remain intact.

On 29 May 2011 His Holiness signed into law the formal transfer of his temporal power to the democratically elected leader. This brought to an end the 368-year old tradition of the Dalai Lamas being both spiritual and temporal head of Tibet.

The Future

As far back as 1969, His Holiness has made clear that concerned people should decide whether the Dalai Lama’s reincarnations should continue in the future. However, in the absence of clear guidelines, should the concerned public express a strong wish for the Dalai Lamas to continue, there is an obvious risk of vested political interests misusing the reincarnation system to fulfill their own political agenda. Therefore, on 24 September 2011, clear guidelines were drawn up to recognize the next Dalai Lama, so that there is no room for doubt or deception.

His Holiness has stated that when he is about ninety he will consult the high Lamas of the Tibetan Buddhist traditions, the Tibetan public, and other concerned people who follow Tibetan Buddhism, and re-evaluate whether the institution of the Dalai Lama should continue or not. On that basis, a decision will be made. If it is decided that the reincarnation of the Dalai Lama should continue and there is a need for the Fifteenth Dalai Lama to be recognized, responsibility for doing so will primarily rest on the concerned officers of the Dalai Lama’s Gaden Phodrang Trust. They should consult the various heads of the Tibetan Buddhist traditions and the reliable oath-bound Dharma Protectors who are linked inseparably to the lineage of the Dalai Lamas. They should seek advice and direction from these concerned beings and carry out the procedures of search and recognition in accordance with past tradition. His Holiness would leave clear written instructions about this. Bear in mind that, apart from the reincarnation recognized through such legitimate methods, no recognition or acceptance should be given to a candidate chosen for political ends by anyone, including those in the People’s Republic of China.

On his 78th birthday, the Dalai Lama has highlighted 50 ideas that can help achieve world peace.

  1. If people trust you, you have no grounds for fear, suspicion or jealousy.
  2.  Despite the superficial differences between us, we need to have a sense that all 7 billion human beings belong to one human family.
  3. What we do need to do is to find ways to incorporate advice about warm-heartedness into our education system.
  4. When we develop care and concern by thinking of others not as ‘them’ but ‘us’, there is no room for bullying, exploitation or deceit.
  5.  Genuine peace is based on inner peace, because you cannot build peace on the basis of anger.
  6.  Our real guide is our own mind, our sense of reason. We naturally have self-interest, but it should be wise rather than foolish self-interest by taking others’ needs into account as well as ours.
  7.  I feel that each of us has the potential to make some contribution, and together, working with a clear aim, we can change our world.
  8. Human happiness depends on taking others into account.
  9.  If we make consistent effort, based on proper education, we can change the world.
  10.  It is expressions of affection, rather than money and power, that attract real friends.
  11.  We need to strengthen such inner values as contentment, patience and tolerance, as well as compassion for others.
  12.  Everybody wants a happy life and a peaceful mind, but we have to produce peace of mind through our own practice.
  13. Just as ripples spread out when a single pebble is dropped into water, the actions of individuals can have far-reaching effects.
  14.  Serving and helping others out of compassion is non-violence in action.
  15.  Most of our problems are related to the mind, so we have to work to reduce our destructive emotions.
  16.  If we can refrain from harming others in our everyday actions and words, we can start to give more serious attention to actively doing good.
  17.  Placing all our hope on material development is clearly mistaken; the ultimate source of happiness is within us.
  18.  If we can cultivate a concern for others, keeping in mind the oneness of humanity, we can build a more compassionate world.
  19.  It’s unrealistic to think that the future of humanity can be achieved only on the basis of prayer. What we need is to take action.
  20.  Concern for others’ well-being reduces fear and suspicion, prompting the openness and transparency that gives rise to trust and friendship.
  21.  Anger, hatred and jealousy can never solve problems. Only affection, concern and respect can do that.
  22. 22) Refraining from harm – not out of fear, but out of concern for others, their well-being and out of respect – is non-violence.
  23.  Whether we are happy or not depends on our attitude; compassion, for instance, leads to a calmer mind.
  24. Education is the way to achieve far-reaching results; it is the proper way to promote compassion and tolerance in society.
  25.  Healthy, happy families and a healthy peaceful nation are dependent on warm-heartedness.
  26.  The challenge today is to convince people of the value of truth, honesty, compassion and a concern for others.
  27.  To make this a century of dialogue, we need to find ways to promote a greater awareness of the oneness of humanity.
  28.  It is vital that when educating our children’s brains, we do not neglect to educate their hearts by nurturing their compassionate nature.
  29. If you are honest, truthful, and transparent, people trust you.
  30. Just as we encourage physical hygiene to preserve our health, we also need a sense of emotional or mental hygiene too.
  31. We live in a world in which we are dependent on others; we cannot expect to fulfil our goals while disregarding others’ needs.
  32. We forget that despite the superficial differences between us, people are equal in their basic wish for peace and happiness.
  33.  People think of animals as if they were vegetables, and that is not right. We have to change the way people think about animals. I encourage the Tibetan people and all people to move toward a vegetarian diet that doesn’t cause suffering.
  34.  Sex offers fleeting satisfaction and leads to trouble later, while chastity offers a better life and more independence, more freedom. Problems arising from conjugal life sometimes even lead to suicide or murder…
  35. Be kind whenever possible. It is always possible.
  36. Happiness is not something ready-made. It comes from your own actions.
  37. Old friends pass away, new friends appear. It is just like the days. An old day passes, a new day arrives. The important thing is to make it meaningful: a meaningful friend or a meaningful day.
  38.  This is my simple religion. There is no need for temples; no need for complicated philosophy. Our own brain, our own heart, is our temple. The philosophy is kindness.
  39. Love and compassion are necessities, not luxuries. Without them, humanity cannot survive.
  40. 40) All major religious traditions carry basically the same message love, compassion and forgiveness. The important thing is that they should be part of our daily lives.
  41.  When you are discontent, you always want more, more, more. Your desire can never be satisfied. But when you practice contentment, you can say to yourself: Oh yes. I already have everything that I really need.
  42.  The purpose of our lives is to be happy.
  43.  In the practice of tolerance, one’s enemy is the best teacher.
  44. We can live without religion and meditation, but we cannot survive without human affection.
  45. When you practice gratefulness, there is a sense of respect toward others.
  46. The roots of all goodness lie in the soil of appreciation for goodness. If you want others to be happy, practice compassion.
  47. If you want to be happy, practice compassion.
  48. It is important to consider others at least as important as ourselves. This is the essence of spirituality.
  49. A number of people have said to me, after hearing my thinking, that their mind becomes much happier, concludes the Dalai Lama. I sure hope fellow seekers feel totally refreshed, like a walk in the rain, after this talk with the adorable and simple spiritual leader
  50.  Reflect.

 

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